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HARD SAYINGS.
ROEHAMPTON I
NOVA ET VETERA."
Imprimatur :
before the
"
offered to it.
sense
"
a language
"
King."
mate developments.
And indeed it is to the Church, who watches
over this process, that we must look for our
many who
"
G. T.
Wimbledon.
SS. Peter and Paul, 1898.
CONTENTS,
INTRODUCTION ... .
PAGE
vu
*
The Soul and her Spouse .
J
The Hidden Life . 5
-93
Sin judged by Reason
...
.
.
of the Counsels
.... .
.
.220
*94
261
Discouragement
The Mystical Body
its Use and Abuse
....-... .
. 345
37^
397
of . .
449
THE SOUL AND HER SPOUSE.
Veni, Electa Mea, d ponam in Te, thronum meiim.
My Chosen
"
I :
:
I,
fair
before all the sons of men," she too is all-fair, and
poured forth upon her lips." And as we
"grace is
In
joy,"
for though the
"
love. exultation,"
thy courts, O
City of Peace." And the thronging
souls who are drawn after her to be presented to
the King, they too have tasted the sweet bitterness
of sacrifice and offering, and in joy and exultation
have cried :
"
For He is the
Lord thy God whom all shall adore."
"Thy
Maker
is thy His love and His
husband," says Isaias.
absolute right of kingship is founded on His creator-
ship, on the entire dependence of the soul upon His
abiding thought and care, a dependence whereof
that of the child upon the mother in whose womb
it lives, is but a feeble hint, even as that mother s
Hearken, :
leave all, and thou shall find all quit thy desires,
"
thee.
soul of man, thou city of the great King.
THE HIDDEN LIFE.
u II faut se bien
persuader qu il n y-a absolument d utile,
de reel, d interessant que ce qui se passe entre notre ame et
Lui qui tout est Mrs. Craven, Meditations.
la."
It is of this
indwelling that St. Paul writes I :
"
"
things ;
feed your heart on such food meditate ;
activity, in
controversy, in the corporal works of mercy, which
is secretly impatient of contemplative orders, con
templative saints, and contemplation in general,
which is puzzled how to defend the eremitical life or
life of mere
the suffering and solitude that certain
saints have chosen not to speak of all this, it is to
;
is all-important.
rather,"
I from Thy
fly Spirit, whither escape from
Thy presence ?
"
Psalm cxxxviii.
"put
another. Two
trees are physically present one to
another in the same garden, and this relation is
necessarily mutual. jBut while a tree is present to
the touch or sight or consciousness of an observer,
the observer is not present to the consciousness of
the tree, for it has none. So too, one person may
be present to the consciousness of another who is
30 THE PRESENCE OF GOD.
"
"
being
ceived as partaking, or as limiting it to some one
phase of its infinitely various potentiality, even as
everything we see with our bodily eyes singles out
and reflects some one ray of those splendours of
which the seven-stranded sunlight is woven. Now,
in truth, God is the Sun from which the light of
finite being proceeds but He is the cause of that
;
the effect.
Now, if we cleave to our childish pictures
of God, if we take what might irreverently be
view the Deity, accord
"
called a clock-maker
"
of
ing to which He is conceived to have made the
world once for all, and wound it up, and set it
a-going, and to have retired to rest in an infinitely
distant Heaven then indeed we shall never be
;
there the
"
heart, is is !
tion ;
in the fruit of man s mind and hand in the ;
THE PRESENCE OF GOD. 43
arts ;
in the discoveries of science ; in the high
dreamings of philosophy. Still more is God to be
seen in the moral attributes of the soul, in what
soever things are pure, true, lovely, virtuous,
praiseworthy. Above
be seen and all, is He to
heard in that highest point of our soul, where our
being runs into His as the stalk which buries itself
in the earth that begets, supports, and nourishes it,
us ;
the voice of onewith us yet over us. who is
souls?
lation."
say,
"
:
"
Conscience
the aboriginal Vicar of Christ, a prophet
is
dictate of conscience
"
or
indiscriminately for two very distinct acts or utter
ances of the mind for the moral judgment which
indicates to us what is right or wrong in human
conduct; and for the command which bids us follow
that indication. In either sense conscience may be
called the "voice of God," though more properly in
the latter.
In our moral judgments God speaks to us no
otherwise than in any ordinary utterance of our
understanding or our reason. Inasmuch as He
has created our mind to be in some finite way
a mirror of His own, and co-operates with all its
vitality and movement, and tries, so far as we will
permit Him, to flood and permeate it with His
light, it follows that whatever truth it tells us,
He may be said to tell us indirectly, and through
the instrumentality of the mind :
indirectly for
in every judgment the mind truly speaks, and is
It is not possible
for us to deny our wish to enter into eternal
life, and to attain the solid joy that attends that
life ; but we can shut our eyes to the necessity
of keeping the commandments, and in this way
we can resist the pressure and obligation which
Tightness exerts upon our will. Nature obliges us
to desire happiness, but does not oblige us to desire
points to the fact that his reason and will are given
him only to be instruments of the will of the
personal, subsistent Reason of God Himself, who
presses continually on the created spirit, guiding it
to an end of which it can have at most a partial and
instinctive perception, such as a horse may have of
the purpose of his rider.
Recognizing, therefore, that the order which
reason demands in our conduct with respect to
ourselves and to others is something dependent on
the nature of things established and willed by the
Supreme Reason, it is impossible for us to disturb
that order without being aware, at least in some
dim way, that we are incurring the anger and dis
pleasure of that personal Reason whose creatures
and instruments we are. And if the just censure
and anger of our parents and rulers is something we
should dread as a great evil, how far greater an evil
GOD IN CONSCIENCE. 5i
conscience
"
power. indiffer-
54 GOD IN CONSCIENCE.
material
"
sin.
conscience
"
ment ;
and we have seen how this department of
our reason demands special care and cultivation,
that it may become to its utmost capacity a reflex
of the mind of God, of that ideal which God desires
to realize in us if we will but suffer Him to show
us His will and to help us to follow it.
But conscience stands even more properly for
the pressure and inclination exerted upon our will
by the will of God, which is brought to bear upon
it as soon as the mind recognizes
"
to be the
"
right
term and expression of a Will. This pressure is a
reverential fear of God s anger as in itself the worst
of evils and a self-regarding fear of the consequences
of that anger and also a love of God s good-will
;
conscientiousness
"
nothing of.
otherness
"
If there is a false
independence savouring of
arrogance, there is also a certain true inde
selfish
We
have compared conscience to a little stalk
which ties us to God, the source of our
spiritual
life, as the fruit is tied to the parent tree. To push
this illustration, we may notice that this bond may
be wholly severed, so that the fruit falls to earth
and loses vital connection with the branch or else ;
it
may be merely weakened or, it be ;
finally, may
strengthened indefinitely. Here we have a picture
of the bearing of our actions
upon our vital union
with God through conscience. There is a fatal
disobedience which separates us
wholly from Him ;
66 GOD IN CONSCIENCE.
"
What
wouldst Thou have me to do?" Yet the
same God, heard in the far closer voice of con
science, has no terrors for us, so dependent are we
on habit and wont.
It is therefore to
preserve us from this callous
ness, and in some measure perhaps
to restore or
increase our reverential fear of conscience, that the
practice of examining is of suchour conscience
vitalimportance. Plainly this does not mean com
paring our moral judgments (as manifested in our
conduct) with received standards, such as the
Decalogue or the teaching of moralists. This is a
duty and an important one, as we have already
insisted but is quite distinct in its object and end
;
Do what
you believe to be right, here and now." It is one
to be right The
? first inquiry concerns the truth of
our moral judgments ; the second, the reverential
68 GOD IN CONSCIENCE.
"Cur it
let me
dig about the roots and nourish them and ; if then
it is still fruitless, let it fall." It is the work of
meditation to dig about the roots of our spiritual
life and to nourish them, to go deep into first
realities ;
from shadows and consequences to sub
stances and antecedents. We
cannot see directly
into the heart of a thing as God can, but we have
to wait until it unfolds itself. And therefore, that
we might not have to learn the nature of sin by
bitter experience, and when perhaps it was too late,
God gave us a revelation of the ultimate fruits and
consequences of sin. He showed us how, of its own
nature, it led to eternal death, so that believing His
word we might be assured that sin is a far greater
evil than we can ever expect to understand for
74 SIN JUDGED BY FAITH.
love ;
fall into the hands of His
a fearful thing to
anger. For anger and hatred of all evil is but
another dimension of the love and desire of all
good and where this latter is absolute, irresistible,
;
good ;
that they were intended and designed primarily
for God and secondarily for themselves. They
recognized clearly in themselves fundamental in
stinctive tendencies in harmony with this double
nature and destiny of theirs. And yet being free
SIN JUDGED BY FAITH. 81
to know and
love this plan, and throw themselves
into they chose otherwise.
it,
the rulers
of the darkness of this world." This is notoriously
the effect of sin, to induce a
judicial blindness, so
that they who will not see when
they can, cannot
see when they will. Once bring a false principle
into any mind, and in
proportion as that mind is
more active and vigorous it will be reduced to a
completer and more utter confusion. A torpid mind
will hold the poison of a lie unassimilated
long
enough but where reason works
;
either actively,
the false principle must be thrown
out, or else the
whole mind brought into Now
conformity with it.
8a SIN JUDGED BY FAITH.
1
As the difference between venial sin and imperfection is a
source of difficulty to many, it may be well to note that "imper
used positively and negatively.
"
consuming
fire." He knows that such fear is the
very foundation and fibre of the tenderest and
only
enduring filial love and self-forgetful devotion.
"
again He says,
And If thy right hand or right
"
cut it
off" a sharp, decisive, painful sacrifice "and cast
from you
"
you ;
faccre ?
do?"
SIN JUDGED BY REASON.
"
indeed upon the will of God, but not upon His free
will. Men are not sent to Hell, but they go there.
That he who walks over a precipice should fall to
the bottom, or that he who plucks out his eyes
should be blind, is necessarily the will of God as
g6 SIN JUDGED BY REASON.
Concupis
cence when it is conceived bringeth forth sin, and
sin when it is finished generates death," -by a
natural and necessary process.
However, it is not merely because it leads to the
everlasting torments of Hell that the path of sin is
thorny and perilous. Hell is the natural issue of
sin, just because sin is so bad in itself; it is the evil
fruit of an evil tree ;
it is sin worked out to its full
eternal death
"
opposes to eternal As
"
1
There is conscious and unconscious loss and there is the con
;
sciousness of a loss apprehended distinctly (as when one has lost his
at (as in one born blind).
sight), and that of a loss vaguely guessed
SIN AND SUFFERING. 113
against it ;
same
which fills the eyes of the
the light
saints with glory, dazzles and darkens and withers
the eyes unanointed by grace the same fire which ;
1
We do not mean, of course, that God
is to be identified with
the "fire which but that the thought of God s
is not quenched,"
goodness torments the soul of the wicked as much as it gladdens
the soul of the saint.
I
1 14 SIN AND SUFFERING.
of creation ;
an interference with God s created
glory. For God in His goodness has willed to
surround Himself with creation as with a halo of
glory which in no way indeed can add to His own
uncreated brightness and beauty, but of which glory
He truly the subject, even as a king receives an
is
temporal," because it is
may say of it :
able;
the torments simply to remorse, or to deny that it
will penetrate to every corner of our conscious
being, so that the senses shall expiate their unlawful
indulgence by a consciousness of sense suffering.
The more we learn to look upon the whole
physical and visible world as the self-expression
and symbol of that world which is spiritual and
invisible, and to regard this frail body of our
humiliation as not merely the earthly tenement
of our immortal part, but as in some sense its
creation and its sacrament even as the whole
world is God s creation and sacrament the easier
does it become to conceive that the element whose
Il8 SIN AND SUFFERING.
nicates its own nature and idea for the time being
to the matter which it stealthily draws from its
environment, so the same soul transfigured and
that which it
glorified, glorifies and transfigures
assumes and subdues to itself. If this be so, it is
1
sc., Between Bellarmine and Suarez. The former thinks that
even the guilt of venial sin is remitted in Purgatory the latter :
holds that such guilt, together with all vicious tendencies, is burnt
out of the soul at the Particular Judgment by an act of sovereign
love, leaving nothing but temporal debts for the purgatorial
fire. Plainly it is largely a matter of words. Both agree that
these three things venial guilt, vicious inclination, and temporal
debt need to be purged away, the two former by some intense act
of love (whose natural language is suffering or contrition), the third
by pain. Bellarmine views the three processes as simultaneous,
and calls it all Purgatory Suarez regards the third a? subsequent
;
sunt ab Ecdesia, standum est Us qua stint magis conformia dictis et rcvela-
tionibus sanctorum. (Aquinas, in 4. Sent. d. 21. q. i. a. i.)
SIN AND SUFFERING. 121
willingly.
We are now in a better position to appreciate
the sufferings of the blessed souls in Purgatory.
When the pardoned soul passes out of this life it is
1
Not that this involves any increase of sanctifying grace ; but
only that the grace and love already there should work its effect and
spread itself to every corner of the spiritual frame.
SIN AND SUFFERING. 125
port ;
out of all risk and danger. Would God we
were as well Let us therefore pray and work
off!
in the
I know there is a spirituality which despises
case of others any trouble that is not spiritual;
SIN AND SUFFERING. 127
Remember
the poor debtors," for they cry out
to us day and
You
shall not die, Teresa, butyou shall live and suffer
A
strange answer, indeed, to the problem of life s
value, in these days when it is so generally assumed
as a first and self-evident principle that suffering is
the one unmitigated evil, and that to escape it
to struggle ;
to struggle is to suffer, and to cause
or die.
If turn to the philanthropist, i.e., to him
we
who, in obedience to a God-given instinct for which
most modern philosophy vainly seeks any coherent
justification, strives to communicate to others what
he himself esteems the truest happiness we find
the same inevitable condition accepted. Positivism,
which includes in its scheme of benevolence all
sentient creation from man down to the meanest
insect, decks out in the blood-stained garment
itself
"
neighbour s, it is a
"
1
Kindle the flame of good desire
around be set on fire.
Till all
THE GOSPEL OF PAIN. 139
and flying from the other, they are not only diverted
from the quest of true and solid happiness, but
inevitably fail to secure even that which they
seek.
As far as this modern philanthropy understands
"
"
"
for the law of life, we get only the same sad answer:
suffer or
Aut pati, aid mori you must either die.
My beloved comes to
Me leaping across the mountains."
"
mission of guilt ;
the soul that sinneth it shall
either suffer or die. For sin is more than the folly
of self-hurt and self-destruction, more than a
transgression of order. It is an offence against
We love
Him," he says, "because He first loved us." It is
when God first reveals Himself to the soul as her
Lover, that she falls at His feet as one dead, pierced
through, as St. Teresa saw herself in vision, with a
fiery dart. Vulnerasti cor meiim uno oculorum tuorum
Thou hast wounded my heart with one glance
"
very deed our God wants us, pines for us, hungers
and thirsts for us, and lo we have passed from !
1
A further elucidation of the doctrine of pain will be found in
the Appendix.
"QUID ERIT NOBIS?"
get by it ?
"
Ah !
Christ, if there were no hereafter,
It still were best to follow Thee ;
and even
which broke from the lips of Peter himself when he
Lord, though all men should forsake Thee,
"
cried,
yet not I. I will lay down my life for Thee; I am
ready to go with Thee to prison and to death
"
as
he would say: "Better to fail with Thee,
though
than to triumph without Thee; Truth is none the
"QUID ERIT NOBISP" 155
ignoble intent.
Thee what therefore shall be unto us ?
;
Evidently
"
whithersoever He goeth,"
life.
go where
;
Thou lodgest, I will lodge where Thou ;
was for His own sake that they left all and
It
thou hast and give to the poor, and thou shalt have
treasure in Heaven, and then come and follow Me,"
they wondered what this treasure in Heaven might
be which was promised to those who should do
what they had already done. And what, in effect,
was it, but to be with Christ in His triumph as they
were to be with Him in His defeat; what, but the
eternal prolongation of the bliss which they had
already entered upon ? It was because they sought
nothing that they were to gain everything because ;
"QUID ERIT NOBIS?" 157
is better
than a thousand ;"
one instant of eternal
life better
little
We
have spoken so far of conscious personal
friendship with Christ, as being the essence of this
higher life whose value were no less supreme, even
were it but of briefest duration and of which it ;
Ah !
Christ, if there were no hereafter,
It still were best to follow Thee,
wholly subordinated.
To the superficial this would seem to be a fallacy
of the imagination, decreeing divine honours to
personified abstractions writ large, leading the poet
to an idolatrous worship of Beauty, the philosopher
and moralist to the worship of Truth and Virtue.
But on closer thinking, we have here but a con
fused recognition of the
imperative authority of
Conscience, which tells us that we are by nature
but instruments for the working out of an end
communicated to us in detail in our own reason,
but conceived in its entirety only in the mind of
that personal Reason whose creatures
subsistent
we and who guides and moves us through
are,
Conscience for the execution of His will the will,
namely, of the living and subsistent Truth and
Goodness. Hence every good man, however dark
or confused his theology may be, feels a conviction
that the cause of Truth and Right has a claim upon
him to which every private gain and pleasure must
be sacrificed ; that they are universal ends which he
must prefer to all particular ends. He cannot resist
L
l62 "QUID ERIT NOBISP"
by this
quasi-hedomist view of the matter and every ;
Ah !
Christ, if there were no hereafter,
Carpe diem,
live each moment in the best way possible, get all
you can out of it, as though it were your first and
last, make
the very most of every atom of time, so
as to live as fully as possible, to taste and experience
all that is
really best while it is within your reach."
This is the cardinal
principle, rather than any final
view as to the precise nature of the "best" in
question. To regard sensual pleasure, or any lower
1 64 "QUID ERIT NOB ISP"
Let us
eat and drink, for to-morrow we die." Christ is
I.
last things
"
unselfing
"
attri
forgetting love.
and
Their hope is undoubtedly the keenest
of God which
strongest who have tasted the peace
all understanding, who have known the
passes
if by hope we mean
happiness of unselfish love,
placing our whole happiness, our heart s supreme
treasure, in God. Hope and fear alike are strongest
when love is strongest. The more we realize the
loveliness of God the more must we long for Him,
that is, long to love Him more.
The that all self-
quietist view falsely supposes
regard is selfishness in the bad sense. But, in truth,
these two fundamental, self-regarding impulses of
THE LIFE EVERLASTING. 175
for others ;
that he is God s instrument before all
else intended primarily for God and God s Kingdom,
and that he is to secure his own happiness in the
universal happiness which he shares. But plainly it
is only by a violent non-natural use of language
II.
strangers to all ;
Pilgrims,"
1
Cf. Licet gaudium seternse beatitudinis in corhominis intret,
"
innuatur, quod gaudium illud non solum in eo sit intra, sed undique
ilium circumdans et absorbens et ipsum velut abyssus infinita
submergens." (St. Bernardine of Siena, Serm. de St. Joseph.}
THE LIFE EVERLASTING. 179
which it
dimly conceives, and by the desire of which
it is moved and governed continually. It is as a
caged bird whose every fruitless struggle and effort
aims at perfect liberty, and cries out: "Who will
give me the wings of a dove ? then would I fly away
and be at rest for it is this dream of rest
;
"
Thee "
St.
do and
"
strengthens
and deepens that longing with
every new exercise of
love, and strains more tightly the tension of that
bond which at the instant of release will draw him
to the bosom of God, to the embrace of Christ :
motive in
another form not the highest motive, but subsidiary
to the highest not love, but the prop and fence of
;
the reward"
Adspiciebat enim in remunerationem ; i.e.,
in the heart.
are Thy dwellings, Thou Lord of hosts," cries
David my soul hath a desire and longing to enter
"
the now of
"
eternal "being,"
better than ages of imperfection
and the joy of a single instant of that
"
"
becoming ;
unelevated."
in.
God shall
nor any more pain, ... for the former things are
passed away." And again "They shall not hunger :
nor thirst any more nor shall the sun nor the heat
;
It is good
Yet it would be but the vestibule
"
for us to be here !
a
place of refreshment and of light and of peace;"
which again must be understood as telling us both
what it is not, and what it is. In this world God tries
by that
crystal, proceeding from the throne of God and of
the Lamb."
"A
"
current
and the abiding heritage of all.
"
coin
If then, remaining within the purely ethical
order, we seem
some points to find but a frail
in
level.
humiliation."
Spirit."
As the act of the member is ascribed to
the whole body, so the sinful actions of Christians
bring a sort of extrinsic disgrace upon Christ and
His Saints, upon the family to which they belong
by a tie far closer than blood. Further, as subject
to the Head, the member is not sui juris, is not its
own, but Christ s. Hence St. Paul argues,
"
Shall I
take the members of Christ and make them members
of an harlot ? God forbid !
"
matter. . . . O
on apurity, plant of bitterness, born
blood-soaked and whose degenerate and sickly
soil,
blossom expands with difficulty in the dank shade
of cloisters, under a chill baptismal rain rose ;
dainfully !"
1
The writer is modern, but his sentiment is as
ancient as the Fall. It is but the utterance of that
paganism which is latent, like a seed of death,
in every human
and only awaits favourable heart,
climate and environment to germinate and fructify.
From the very first the appeal is couched in the
same specious form. The fruit is fair to the eye,
pleasant to taste, gratifying to curiosity, evidently
devised by nature for our enjoyment and the doubt ;
arises,
"
And
then comes the conclusion,
"
"
liberty."
No doubt evolutionary Utilitarianism would
prohibit any excesses that might lead to the
deterioration of the human type in future ages ;
but such a sanction would avail little, under pressure
of temptation, with the majority, who care nothing
for the state of posterity at so remotely distant a
We
can accept only that anthropology according
to which man is of two distinct elements one, ;
1
through to the end, is the courage of a man."
At times men will face present pain simply in
order to escape far greater pain of the same kind ;
they will allow a tooth to be drawn or a limb to be
cut off, counting it good economy of suffering in the
long run. This may be excellent good sense, and
akin to courage, but it is not true courage. A poor
timid bird will often turn desperate and fight for its
life with what might seem to be courage, but is only
will brook
many an indignity and bitter humiliation,
not because he is master of his resentment, but
because he is the slave of ambition. And so in a
thousand ways men who are by no means insensible
to suffering will deliberately endure pain and con
exceedingly."
As it behoved Him to suffer and so to enter into
His glory, so it is in the act of suffering for God,
or for God s cause, that every man reachest his
best and enters into his glory as man. Because
Christ was strong to suffer and to die, therefore were
all things put under His feet and so far as we are ;
those who
shrink from pain as the worst of evils.
Hence said that the blood of the
it is
martyrs is the
seed of the Church, and she, who knows the secret
of the Crucifix, will ever have
among her children
those whose faith in the unseen
good, will "overcome
the world
"
by suffering.
The Church, taught by Christ, bids us acquiesce
in the truth that this world
is not our
home, but our
school; that it is
designed to school us in that
which is best among our capacities, namely, in
courage, in an heroic endurance of
suffering for
the sake of God and God s cause. For in this our
very highest capability is exerted and strengthened
and perfected.
Hence it follows that manhood is most pro
perly manifested in the mastery of impulse. We
stigmatize one who is deficient in self-mastery as
weak, or wanting in that moral strength which is
to man what bone and sinew are to the
mere
animal. The vituperatives
"effeminate," "childish,"
passion to be wasted
and extinguished, but to be
used and applied in due place and season.
Itthen, precisely as being unworthy of true
is,
no sense
"
in
deformity is
imputable. And the same is to be said
of our shame about merely conventional disgraces,
like poverty, ill-birth, breaches of etiquette. Unruly
passions, on the other hand, even if not a self-
chosen or a self-permitted deformity, are a remedi
able defect which may not be complacently tolerated.
Now, what is controllable impulses is
true of all
great
consequence, where it behoves man, with whom its
decision rests, to be fully master of himself. If it
is bestial that he should be so enslaved
by greedi
ness as to endanger his own health, what can be
said of his slavery to an appetite
fraught with so much
more consequence to others ? In this matter to be
determined, like a brute, by pleasure alone, is surely
the most extreme irregularity, and to
approve and
consent to such irregularity is, in the light of mere
results, not indeed from any one act, but from single
acts multiplied like plague-spots, is enough of itself
to warrant a precept of nature against any exception
to their universal prohibition thus adding a grave
;
one
imputable or blamable, but only regrettable;
not be of for it is an infirmity dis
may glad it,
with respect to
contrary to God s first intention
the children of Adam and the brethren of Christ.
We should regret it out of reverence to God s image
which it is our duty to educe and perfect in ourselves ;
themselves. "
! !
"
his passions, ;
companion ; servants
by necessity, and not by
choice. things were
"All
put under his feet," but
he had no partner to share his dominion and
sovereignty. He had the power of speech, but none
to speak to; the power of thought, but none to think
with a human heart, but no human object for its
;
n.
gift,"
is from above
"
and comes down from the Father of
that is to say, whatever
"
perfect in God
s works, whether in the kingdom of
nature or in the kingdom of grace is a shadow, a
of that infinite good-
type, an imperfect semblance,
1
St. Augustine, De bon. vidnit.
A GREAT MYSTERY.
227
intensity and
ardour, in Christ our Head, and
feebly but truly in us His members; for it is kindled
and fanned by the inspiration of one single Spirit.
"
possible,
He has His Eternal Father, He has left His
left
home Heaven, He has left His Blessed Mother
in
in tears for our sake, for us men and for our
"
that He
His sanctifying Spirit.
with
"
"
away."
A GREAT MYSTERY. 235
It
is, therefore, according to St. Paul, as an
adumbration and prefiguring of the oneness of
Christ and His Church that
marriage was first
instituted as a great sacrament or sign a "
mystery," ;
perfectly in conduct
their with one another the
wedded life of Christ and the Church. The two
together are to be one body and one spirit not one ;
body only, but one spirit, one life and man s life is
;
when the head suffers, the body suffers with it. The
head must think for the body and the body must
labour for the head, each living for the other as for
itself. Husband and wife each must live for the
other as for themselves ; for the spirit first, and then
for the body; as Christ s first care is for the
Church s sanctification, and then for her temporal
peace. Still there is a true, natural, and willing
subjection of the body to the head and the Church ;
less one and the Church has but one Christ, one
;
"
Who
maketh a barren woman to keep house, a joyful
mother of children." Then shalt thou see, and "
say, Who
hath begotten me these?" "Thy sons shall
come from afar, and thy daughters shall rise up at
thy side." And of Christ it is said :
"
Thy wife as a
fruitful vine, on the sides of thy house. Thy children
as olive plants, round about thy table." It is of the
new birth in the font of Baptism that wondering
Nicodemus asks, Can a man when he is old enter
"
The
Christian parents are not merely imitators,
but in some sense co-operators in this fertility of the
240 A GREAT MYSTERY.
grace and
;
that the care, nurture, and education of
her offspring has for its principal aim the formation
of their early consciousness to the knowledge, love,
and grace of God not merely their natural spiritual
perfection, not merely their intellectual and moral
development, but their engracement and supernatural
sanctification.
Such being the type, the ideal of Christian
marriage, what shall we say of the reality as we see
it around us in this de-Christianized country, where
3
III.
a living
accordingly concludes to be rather that of
organism than that of an artificial aggregate of
A GREAT MYSTERY.
243
None for
the law of the former association
himself," is Each ;
"
society,"
and the wife is
a
soda, and not serva ; that is to say, she is, as
person, both intellectually and morally
her husband s
associa
companion and friend, and the end of their
tion is not the repression, but the fuller development
pledge to obey,"
used in the Protestant marriage
service :
"
u
Well, said he, after a few moments reflection,
and looking up frankly, I do not think they ought. "
Whoever is pledged
to obey technically and literally a slave, no matter
is
reciprocal obedi
hard to grasp, but, as far as we understand
"
ence is
perfection is commission
put into between the two
sexes. Morally and intellectually, no less than
physiologically, they are complementary and that ;
the wife, nor the wife for the husband, but each for
the twain.
It will be already evident that there is nothing
in the Catholic view favouring a belief in the general
intellectual or moral inferiority of woman and how ;
scholar,
provoked the satire of the enemies of Christianity."
St. Fulgentius was educated by his mother, who
made him learn Homer and Menander by heart.
St. Paula stimulated St. Jerome to some of his
glory of the
Roman ladies." The convents
England in the of
seventh and eighth centuries vied with the monaste
ries in letters. St. Gertrude was skilled in Greek, and
it was a woman who introduced the study of Greek
at Milan
of Plautilla Brizio, the architect of the
;
If
;
and "
God
says he, "that I should boast in
forbid,"
tion ;
so rayed round with secular glory from the
labours of poet and painter, that his words do
not soundmad in our ears as they did in
so
the ears of those who looked on crucifixion as we
do on hanging or penal servitude, and who felt as
little reverence for the Cross as we do for the
gallows or the tread-mill. To get the full flavour
of his sentiment we should have to put the word
Catholics ;
in Christians or non-Christians ;
in its
blessed feet.
264 THE WAY OF THE COUNSELS.
Soul,
take thy ease ;
thou hast much riches laid up."
that
says our Saviour, who was at once Lord
serveth,"
It is more blessed
to give than to receive." And besides all this, it
mulating ;
to a thrift that has become an end
itself, instead of reasonable means to a reasonable
end.
It was therefore needful
for us that our Saviour
of acquisition.
Again it was not well possible for our Saviour
:
to choose any but the harder lot and the lot of the
gifted for the needy and not the needy for the gifted.
Again : He had come on a mission of repara
tion to make atonement for the sins of the world.
He saw, as none other saw, the torrents of iniquity
and corruption that streamed from this one source
of avarice or the selfish love of wealth and there ;
. . .
"
incompatible.
The world is one thing and worldliness another.
The latter is an enemy of the interests of Christianity ;
the world.
but it is also an enemy of the interests of
of
For though Christianity seeks first the Kingdom
of that Kingdom
heaven, it seeks ipso facto the advent
and that God s will may be done on
upon earth ;
in things temporal
is in heaven." Truth, justice, equity, charity, hap
what are these but the
piness, liberty, fraternity
will of God ? And what are they but the rational
world
ends of progress, the truest interests of this
Son
which God so loved that He gave His only to
die for it ?
"
to the soul ;
but it is not its enemy, not even its
grosser principles
makes for unceasingly to
Righteousness"
strives
it
strong, and universal and persistent; so that
is
salvation ;
it is therefore a grace to be sought and
laboured for. Starvation, destitution, suffering are
not ends in themselves, and if, when endured or
embraced in obedience to God s will, they are means
to the very highest end, yet charity bids us impera
is in ;
1
Ephes. iv.
THE WAY OF THE COUNSELS. 281
II.
11
could say the canticle but those hundred and
No man
forty-four thousand who were purchased from the earth, for
whithersoever He
they are virgins. These follow the Lamb
goeth." Apoc. xiv. 3, 4.
fulfil
mystics, they by bearing
the burden of others even as the Ransomers of old
;
III.
"
Once more ;
Christ came into the world where
unqualified independence, self-direction, self-govern
ment were worshipped as ends in themselves ;
where
obedience was viewed as at best a necessary evil
the less of it, the better. He knew that each member
happier, and more useful
of the body was healthier, in
only the will of Him who has care for the whole.
It is in obeying rather than in ruling that the
obedience sake ;
not out of reverential love of the
lot which Christ and His saints have made their
IV.
"
delight the
in beholding of God and of things
Divine do we attain the end of our creation. As
each single soul must be stifled to death if from
time to time it does not rise to the surface for a
end that we
may be able to reign with Christ ? To this same end let us
love one another." St. Augustine, Tract 83, in Joan.
"
and unclean," and each one feels that his soul s inner
growth is shown in a keener appreciation of the un
noticed goodness that lies round him on every side.
The vulgar can see no beauty except in perpetual
novelties and sensational surprises they must go;
spiritual," as opposed
to or "natural
"carnal,"
"
nature
"
prompts us to do,
THE DIVINE PRECEPT. 299
are the
in which the erroneous theory is embodied,
of Christ and of His and of such a
words Apostles,
master of spiritual things as St. Ignatius of Loyola.
words but heaven
Evidently they are ambiguous ;
than
and earth are not more distant and opposed
the two meanings of which they are susceptible.
of the dualism of
One is implication the doctrine
by
Zoroaster, and of the Gnostics and Manicheans,
been regarded as
which in its open form has ever
the most pestilential error, but which, as the
of a truth, has ever and again
parasitic corruption
itself with the ascetic teachings
subtly interwoven
and doctors, and has sprung up from time
of saints
to time to choke the good seed
and impede its
THE DIVINE PRECEPT. 301
must be
wicked. pleasure in the moral perfection
God has no
even of a Socrates, but regards such unbaptized
virtue with disgust."
grace ;
for every subject or substance is the final cause
of its own
properties and endowments clothes for ;
the body, and not the body for clothes. Grace is given
to us for the healing and perfection of our nature,
in order that our natural
intelligence and our natural
affections may be raised to a perceptible preter
natural excellence and infused with an imperceptible
supernatural dignity and merit. Natural love is the
raw material which grace works upon or is wrought
upon. Crush natural love, and grace must remain idle.
u
306 THE DIVINE PRECEPT.
it is sometimes called
is really "unnatural" if we use "natural" in the
All
in Him and Him in all." The second great precept
is not different from the first, but only another
expression of it.
that He
loved each, so far as each was beloved by
His Father and made lovable. But God s gifts are
manifold, in no two cases the same. He has no
unjust preferences; but He loved His Mother
312 THE DIVINE PRECEPT.
secrets ;
He sought their sympathy and their
prayers ;
He was grieved by their coldness and
slowness to believe in His love by their cowardice
;
only a God-Man
can go beyond this and say, Take and eat this is
"
"
aspect.
God is and they that adore Him must
a spirit,
adore Him and in truth.
in spirit Man, on the
other hand, is not spirit alone, but spirit and body,
and therefore his adoration, internal and external,
private and public, is an embodied adoration. He
is bound by the necessity of his double nature to
ance,
their Thus our Saviour says, expressing the
God."
? : is
1
Ut prudentibus quod dico. Calix
loquor. vos ipsi judicate
"
that the form is not the reality, the sign is not the
thing signified, the body of sacrifice is not the spirit
of sacrifice.
Thus, gathering up our results so far, we see
that sacrifice is an offering of food made to Almighty
God to testify our submission and subjection to
Him as to the Author and Giver of all to express
;
of bodily food.
say, I would not tell thee
"
on a thousand hills;
"
for
and the fulness thereof." Yet though He was rich,
for our sakes God has become poor and needy and
My it unto Me."
brethren ye did And therefore
He who needed nothing in Himself, in the person of
poor fallen humanity hungered and fainted for the
God so loved the world that its
"
;
that
Father;" "The Father Himself loveth you." Let
us rather enter into the eternal council of mercy
and hear the Father s compassionate demand,
THE MYSTERY OF FAITH. 323
"
may eat ?
will
"
that He came to
do ; of which says He
My
"
do the will
: meat is to
ofHim that sent Me, and to perfect His work ? "
says, ;
unto
death, even to the death of the Cross." The Good
Shepherd layeth down His life for His
sheep. It
was, then, in obedience to that precept that
having
loved His own who were in the world He loved
them to the uttermost, and took bread and brake
and blessed and gave to them,
saying Take ye and :
of His lips, the love of His Heart are not His alone,
but ours also, as often as by hearing Mass we make
ourselves one body with the priest, His vicar and
representative. Little as our self-oblation is worth
apart from His, yet if in union with it we offer
ourselves up at Mass a living sacrifice to obey, if
need be, the precept of love even to death, our offer
ing is merged into one with His, and His with ours.
And though our knowledge of sin be childish and
our grief for God s dishonour feeble, and our efforts
at reparation ineffectual, yet if we heap them
together with this infinite sacrifice of expiation and
satisfaction, they will not be rejected or despised.
For it is only in harmony with His praise and
thanksgiving that ours have any meaning or value
in the ears of God. In His Heart is gathered up
all the love and joy of creation, of angels and of
THE MYSTERY OF FAITH. 325
again Through
: Him and
"
Holy Ghost, all honour and glory for ever and for
ever. Amen."
n.
"
eternal life
"
who live from one loaf or who drink from one cup,
no two receive the same identical part, but similar
parts, once united, now divided. Nor are they
transformed into the nature of the bread they
receive, but rather it is transformed into their
nature. And so of the sacramental
symbols or
outward appearances, no two receive the same part
from the hand of Christ and it is one bread
;
" "
words of blessing,
As the
Living Father," the Father who is Eternal,
"
hath
sent Me," hath uttered Me
His Eternal Word, hath
sent Me forth proceeding from Him and as I live ;
"
is said to dwell in us
which, like a guest, can come
;
"
come up higher."
It is Catholic Church to
the mission of the
direct, and and supernaturalize that pro
foster,
says : I
Bread of Life.
in.
"
He
Himself has taught us when
as
He tells us, "As I live by the Father, so he that
eateth Me shall live by Me." We saw that the
great end of this convivium or banquet was to draw
the four quarters of the earth into one, to knit them
together into one great brotherhood in Christ under
God, the universal Father and Food-giver in the
order of nature and of grace.
We must now revert to the sacrificial aspect of
the mystery, and consider it, not
merely as a true
sacrifice, but more particularly as a memorial
sacrifice or feast of commemoration. We know
that, year by year, the Israelites offered the paschal
lamb in thankful remembrance of their deliverance
from the destroyer, through the blood of the first
paschal lamb. Each annual offering was in itself
as truly a sacrifice as the first;
yet it was also a
commemoration, which the first was not. It was a
relative as well as an absolute sacrifice. It was not,
however, merely the commemoration of a sacrifice,
as it were a dramatic and fictitious
reproduction of
it, but a sacrifice of commemoration. So the Holy
Eucharist is not merely a symbol or fictitious
representation of Christ s sacrifice on Calvary, but
is itself at once a sacrifice and a
commemoration of
a sacrifice. We commemorate the event by repeating
it, renewing it
just as we sometimes commemorate
a first
meeting with a friend by meeting again on
336 THE MYSTERY OF FAITH.
;
he that
believeth in Me shall never thirst." To come to
Christ, to believe in Him, to submit to Him, to
receive Him, is the condition whereby we feed upon
Him As many as received
outside the sacraments.
"
Se moriens in pretium
Se regnans dat in prasmium.
always in on the
mind, to linger thought and draw
from it new delight, to
stimulate our wavering
trust, to feed our flagging love. As an absolute and
independent sacrifice the Mass may be offered in
gratitude for any or every favour but as a comme;
day before He He
took bread and broke
suffered
and said This :
My Body
is which shall be given for
reserved for us here and now, for you and for me.
And though as a commemoration each Eucharist
represents, expresses, and re-enacts Calvary, yet
absolutely it is a different self- offering, or at least a
measure.
The word "passion" means suffering; and even
when we speak of the passions of the soul we imply
that we are to some extent passive and helpless
under their influence they seize hold of us, if we let
;
; :
Browning.
it
individuals.
With first dawn of reason, conscience sets
the
before us some more or less vague and imperfect
notion of what we ourselves ought to be and the ;
alone "
comfort-produc
tion," which, in a materialistic and gross-minded
age, is the ideal of national felicity. But whatever
the true ideal be, it is through dissatisfaction with
the present and the conception of a
possible better
ment that improvement is inaugurated.
Christianity
bids men
be content with a comparatively low
standard of physical comfort and of animal
enjoy
ment, with the simple sufficiencies of health and
strength, that their energies may be free for worthier
ends. It strives to make them dissatisfied with the
baser aesthetic, moral, and
spiritual ideals, and to
raise their aspirations
indefinitely towards the best,
and towards God. But in all cases alike, it is the
idealists who draw the
laggard multitude after them
onward or upward, even as a man is slowly but surely
drawn after his own ideal, so long as he holds to it.
352 IDEALISM, ITS USE AND ABUSE.
those who
represent the average mind and morality.
It only by the presence of a few idealists here
is
parasites of idealism ;
such as is our love of that
for
did, so do
you. Which prophets have
of the
Oh, that
thou hadst known and hadst barkened," and, How "
not !
yourself what you fain would be, how can you force
others to be as you would have them ? No man "
turn.
If, however, there is still a heavy residue of evils
that refuse to be resolved into phantasms of the
imagination, the next question is as to what pro
portion of them is due to wilful malice, and what to
inevitable circumstances and limitations over which
even the Almighty has no control. Without weaken
ing our belief in the existence of free-will, our self-
experience and our experience of life tends ever to
narrow the sphere in which free-will has action, and
to make
us see that the ocean of apparent iniquity
which deluges the world owes far less to sin, far
more to circumstances, than we had ever thought.
Our early judgments are as a rule narrow and
severe ; and they become gentler and wider in exact
proportion to our experience and reflection.
It would be well, for this reason, to consider that
the end which a society or institution proposes to
itself sometimes very high and very complex,
is
profession ;
if all the members co-operate cordially
each for his own interest ; or if there is little
feebly. We
must take men as we find them. It is
only in our exceptional states of vivid faith and
spiritual exaltation that the supernatural tells
on us
effectively and intensely, whereas temporal self-
interest, the love of gain and reputation, act upon
all men at all times. Men of the world have at all
times found cheap and abundant material for caustic
satire in the ludicrous contrast between the profes
sion and practice of those who aim at higher and
more spiritual standards. They forget how easy it
is to be consistent in sliding downhill ; how hard, in
treatment.
This world is not the place where we are to look
for the ideal. Here and there little glimpses of it
Watson.
s
hope reality are older, when we
is hard when we
have learnt the wide difference between these things,
when time after time we have been beaten back
almost to the very starting-point, and when the
distant hills of our early ideals look further and
more inaccessible than ever still more, when ;
Was not
ignorance," ask, we
the ignorance of an untaught
"
ing out.
Then it is that the lethargy of discouragement
supervenes and if a process of rapid decay does
;
Woman, why
weepest
thou ? whom seekest thou ?
They have taken away
my Lord, and I know not where they have laid Him."
The discouraged soul sits weeping and disconsolate
by the empty tomb of its hopes, bearing in its hand
the evidence of its good-will in the idle spikenard
and aloes ready for service and worship. It weeps
for what it loves, for what it deems itself to have
impatient
;
in morals, or
approving the maxim, that it matters
384 DISCOURAGEMENT.
what is called
"
efficacious
accepts
for the deed.
Yet even the "velleity," though insufficient, is
durissimam
rock, firmly, immutably resolved to go through to
the bitter end.
Man, says the Holy Ghost, looks at the outside
of an action, considers the appearance God looks :
goodness
of men as such, that which makes a man good,
is simply and only the goodness of his will.
As he may be a good statesman or soldier or
scholar or without being a good man
citizen ;
We
see two men struggling for life in the angry surf,
one sure of victory, the other of defeat; yet who
shall say that the will to live is stronger in the
former than in the latter; or that it may not be
precisely the reverse. And so God looks on ship
wrecked humanity struggling for salvation against
lust and anger and sloth and weakness and all the
"
legal estimate
belonging to the forum extermtm of public opinion,
and is no guide to the ranking of guests at God s
table, where good-will is everything.
"
When thou
art invited," says Christ,
"
place ;
"
Know
thyself"
is doubtless a precept of thehighest
wisdom but as there is no folly like fancied self-
;
: all
things."
idea
idea of that mystic Body, human and divine, earthly
and heavenly, His Bride, the Catholic Church ?
Were she but a society of man s making, a mere
constitution and government imposed upon the
Christian people that "all
things might be done
decently and in order," then indeed man s mind
could quickly reach from end to end of its own
reation ; be nothing harder or more
there would
mysterious in the idea of the Church, than of any
other polity ecclesiastical or civil there would be ;
speaking of
thought which answers to the phrase, though he
too believes in a Church otherwise conceived. It
is precisely this exaltation of the Church to the
side of Christ, her identification with Christ, that
he quarrels with, the ascription to her of that
400 THE MYSTICAL BODY.
"intercessors."
both.
the branches."
1
of one to whom we commit our will and judgment.
The Catholic priest, on the other hand, is but the
Church Every word that he utters at
s delegate.
the altar, nay, every little gesture and intonation
is prescribed for him by the Christian republic not
Piscator :
wife are one, two in one flesh. The vine is not all
stem, nor
all branches, but stem and branches
together and ;
the Church is not all Head, nor all
members, but the two together are one Christ and
one Church, one mediator between God and man ;
I and my God,"
"
My Beloved is mine
and I am His "
spontaneous self-
these, as the
utterances of contemplative love, cannot be mis
understood but curious speculation may give them
;
s
music,"
"
"
"
Bach
the publisher of the truest, tenderest,
is
"
"
vulgarity.
To conclude the present matter, it is in this
conception of the Church as mediating between
God and the soul, as a mystical body in union with
which alone salvation is possible, as the mother in
whose womb we
are conceived, on whose breasts
we hang, that we find the reason of the prominence
given to the Church in the mind and on the lips of
Catholic Christians. Much even as we venerate
Mary, the great Mother of God and man, yet even
she is but a type and figure, but a part and member
of this still greater Mother of us all the Jerusalem
from on high, our Holy Mother the Church.
n.
"
and body
one spirit." And on earth the members of the
visibleChurch are visibly united by the bond of
obedience to that same Spirit viewed as the source
of ecclesiastical authority and sacramental
grace
one body and one spirit."
"
danger of confusion.
What,
then, is the invisible Church ?
that communion or
It is
society of saints and
angels in Heaven and of just men on earth, of all
nations and of all ages, of which St. Paul
says :
BB
41 8 THE MYSTICAL BODY.
and
they are noiselessly laid each
in its peculiar
in the living structure.
predestined place
Scalpri salubris ictibus
Et tunsione plurima,
Fabri polita malleo,
Hanc saxa molem construunt,
Aptisque juncta nexibus
1
Locantur in fastigio.
an Incarnate God ;
it is to our soul what gravitation
isto our body, a force ever drawing us to our true
centre and rest ; so ever-abiding and persistent that
we have come to confound it with the very constitu
tion of ourspiritual being. Yet were the earth
suddenly annihilated from under our feet we should
have no sense of weight and were God to with ;
the elect shall be filled up, and the last stone of the
mystical temple shall be laid in its predestined place,,
and the last piece set to the perfect mosaic when ;
in.
with their mind, but with their heart and will, that
it profits a man nothing if he gain the whole world
to the hurt of his own soul. They may not yet have
learnt to love nothing else but in connection with
God and sympathy with the Divine mind and
in
will ; they have undoubtedly yet to be tried and
perfected through many tribulations, either here or
in Purgatory for nothing defiled has ever entered
THE MYSTICAL BODY. 423
upon God and hear His voice and not our own;
loyal obedience to Him will stand us in good stead
when we are perhaps blinded by passion to our
truest and highest self-interest. As hope lends us
God s strength in the hour of weakness, so faith
lends us God s light in the hour of darkness when
our own lamp has gone out or flickers to extinction.
reason that theologians insist on some
It is for this
biassed
unduly excited or depressed, or otherwise
and unbalanced, one makes a resolve or chooses an
opinion in accordance with such bias.
Yet if the soul is to listen not to itself but to
God, if it is to cling to His word when its own
word falters, it is needful that God should really
find
"
individuality.
This waking up to the recognition of God s voice
whether in conscience or in nature, or in the inspired
word, this sense of its being directed to ourselves is
well exemplified in what we so often read in saints
lives, where some text lighted on by chance, some
naturally derived thought or suggestion presents
428 THE MYSTICAL BODY.
gift of God."
No says Aquinas,
difficulty,"follows from
"
IV.
of God s
"poor relations" the most degraded
savage, the "least of His brethren," has a dis
tinction denied to the If for ten men
angels. just
God would have spared Sodom, what
mercy will
not the presence of the
God-Man, of the Catholic
Church and her sacraments, win for all
humanity,
for those even who
trample them underfoot and
revile them
For the Church is in the world as a
?
grace of remission,
He
puts upon us the best robe,
finger, and shoes on
and a ring on our our feet,
and us, and rejoices over us with His
banquets
angels. To every soul God supplies the daily bread
of good thoughts and good desires, but in the
Eucharist he satiates the hungry with the Bread
of Angels, and causes the chalice of the thirsty to
overflow and inebriate. To all in every religion
He reveals Himself as God the rewarder of them
into one steady ray of pure truth and the corn that
;
v.
"
For by grace are you saved through faith, and that not
of yourselves, for it is the gift of God." Ephes. ii. 8.
stigmata of Christ.
But perhaps the commonest error is that which
leads men to look for such a congregation of saints
as we find in existence during the first days of the
Church s infancy before the tares had yet begun
;
1
Commendation of the Dying.
446 THE MYSTICAL BODY.
Is it
"
1
i Cor. i. 2628.
APPENDIX.
NOTE TO THE "GOSPEL OF PAIN."
Humanitarianism
"
makes
what is commonly understood as philanthropy the
chief end of Christ s teaching and example; whereas
but
Catholicity looks upon it as necessary indeed,
as secondary and subordinate. Where pain is an
inseparable condition, still more where it is a direct
cause and means of greater good, it must be
embraced, not under protest, but with the love due
to that which in itself is good and useful which, ;
down to the
namely, to
inevitable, suffering and
dying, things will quickly mend and you will find
peace. . . Had
. there been anything better or more
useful for men s souls than suffering,
surely Christ
would have taught it by word and
example ! . .
there be to eat it ;
and if competitors multiply, the
number of those weaklings is multiplied who are
that we shall
simply sacrifice the fulness of a life
where our capacities for enjoyment are developed
all
form and meaning from the soul that the eye sees;
languishing.
And if the
predictions of a future terrestrial
paradise consequent on the growth and distribution
of wealth are somewhat shortsighted, the same must
be said of those which point to the coming extermina
tion of disease and the prolongation of life through
NOTE TO THE "GOSPEL OF PAIN: 465
the King of
Terrors," the extinction of all they live for, and a
sword of sorrow to loving survivors, it is vain to
indulge in dreams of an earthly paradise from which
all pain and sorrow is to be weeded out, and where
NOVA ET VETERA
INFORMAL MEDITATIONS
will also be excellent for snatches of spiritual reading at odd moments and ;
they will put a good thought into the mind which will fructify for the rest
of the day. We feel certain that this book will meet with the success
. . .
business and bustle is something for which we are very grateful." Tablet.
The work is solid and helpful in every page. The scriptural quotations
"
Father Tyrrell has a very attractive style, and his flow of ideas is
"
Irish Catholic.
form and turn of the words in which the truths they contain are expressed
--which lends them the charm of novelty and justifies the title the author
gives his book." Boston Review,
It is a book which can be opened at random with the certain result of
"
Catholic News.
Reflections upon many topics of great interest to men and women who
value their lives. There is nothing tiresome about the book to any
moderately serious mind." American Ecclesiastical Review.
"It is a book which one can open anywhere, with the certainty of
finding something that will afford him consolation and instruction. "-
American Catholic Quarterly.
to find on every page many suggestions for fresh and powerful sermons.
Church Progress.
labours. The subjects of the meditations are naturally various, and it only
requires a glance through the index to be convinced that these subjects
are
introduced in a new and very striking manner and a closer acquaintance
;
We
may turn to its pages and light at random upon some meditation
"
that precisely suits our present state of mind and its suitability to our
;
LONDON :
LONGMANS, GREEN, AND CO.
BX Tyrrell,George, 1861-1909.
890 Hard sayings
:
T97
H3
1898
""*